[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2150) › 1.6 # 續大唐內典錄 1.6 續大唐內典錄 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.2150.1.6) 自教流東夏代涉帝朝。必假時君弘傳聲略。然後玄素依繕方開基構。明后重其義方。情在監護。闇君順其倫軌。相從而已。故始自後漢爰洎惟唐。世變澆淳宗猷莫二。皆欽承至訓。為滅結之元標。體解玄圖。鏡死生之本據。故能傳度梵網代代滋彰。斯即法施奔流時時不絕。然則西番五竺祖尚天言。東夏九州聿遵鳥迹。故天書天語。海縣之所絕思。八體六文。大夏由來罕覿。致令昔聞重譯方見於斯。然夫國史之與禮經。質文互舉。佛言之與俗典。詞理天分。何以知耶。佛之布教說道為先。開蒙解樸決疑去滯。不在文華無存卷軸。意在啟情理之昏明。達神思之機敏。斯其致也。諦聽諦聽。善思念之。吾當為汝分別解說。斯聖言也。善哉善哉。願樂欲聞。唯願世尊分別解說。斯受法也。言重意得不慮煩拏。但論正語莫敘文對。斯本經也。譯從方俗。隨俗所傳多陷浮訛。所失多矣。所以道安著論五失易從。彥琮屬詞八倒難及。斯誠證也。諸餘俗習不足涉言。今錄彼帝世翻譯賢明。并顯時君信毀偏競。以為初錄。且夫漢晉隋唐之運。天下大同。歲朔所臨法門一統。魏宋齊梁等朝。地分圮裂。華夷參政翻傳並出。至於廣部傳俗絕後超前。即見敷揚聯輝惟遠。今則隨其時代即而編之。仍述道俗所撰附之於後。庶將來同覩其若面焉。 > Ever since the teaching flowed into the Eastern Xia, spanning various eras and imperial courts, it necessarily relied on the rulers of the time to propagate its renown and outline. Only then could clergy and laity rely on and repair it, thereby laying its foundations. Wise rulers valued its moral principles, keeping their hearts focused on supervision and protection; dim rulers merely complied with its customary norms, going along with it. Thus, beginning from the Later Han and reaching down to our Tang, though worldly eras varied between decadence and purity, the ancestral principle remained undivided. All reverently received the ultimate instruction as the prime mark for eliminating fetters; they intuitively understood the mysterious designs, mirroring the fundamental basis of life and death. Therefore, the transmission of the Brahma Net grew increasingly manifest from dynasty to dynasty. This is indeed the generous gift of Dharma surging like a torrent, unbroken across time. However, the Western Barbarians and Five Indias ancestralize the language of Heaven, while the Nine Provinces of the Eastern Xia defer to bird tracks. Thus celestial scripts and celestial tongues are utterly unimaginable to this realm within the seas, while the eight styles and six scripts have traditionally been rarely seen in Bactria. Consequently, what was previously heard of as requiring multiple stages of translation was only then seen here. Yet in the national histories and ritual classics, substance and literary embellishment are alternately elevated; while between the Buddha's words and secular scriptures, language and principle are as different as heaven and earth. How is this known? In the Buddha's dissemination of teachings, speaking the Way came first—opening the ignorant, explaining the uncarved simplicity, resolving doubts, and removing blockages; it did not reside in literary flourish and did not depend on scrolls. His intent was to awaken understanding from delusion into clarity, and to arrive at the agile responsiveness of spiritual reflection. Such was his purpose! 'Listen attentively, listen attentively! Reflect upon it well! I shall analyze and explain it for you'—these are holy words. 'Excellent, excellent! We wish and desire to hear it; we only pray the Bhagavat will analyze and explain it'—this is the reception of the Dharma. When words are repetitive but the meaning is grasped, one need not worry about verbosity; simply maintain correct speech without composing literary antitheses—this is the original sūtra. Translated according to local customs, transmissions adapted to customs frequently sink into superficial falsehood, and much is lost. Therefore Dao'an composed a treatise on the five losses easy to follow, and Yancong composed an essay on the eight inversions difficult to equal; these are true testimonies. Other secular habits are not worth mentioning. Now I record the virtuous and wise translators of those imperial ages, along with the partial rivalries of belief and slander among the rulers of the times, to serve as the initial record. Moreover, under the reigns of the Han, Jin, Sui, and Tang, the world was unified; under the reach of their imperial calendars, the Dharma gates were integrated as one. In dynasties such as the Wei, Song, Qi, and Liang, the realm was fractured and divided; Chinese and barbarian shared governance, and translations emerged concurrently. As for extensive works transmitted to the populace, surpassing the past and outstripping the future, we see their propagation shining forth in continuous splendor across great distances. Now, following their chronological eras, I compile them in order, appending the writings composed by clergy and laity at the end. May future viewers behold them as if face to face! > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.2150.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.2150.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2150.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2150~en-mt.1.6) — English, machine translation ## Linked texts (1) - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.1.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2150.1.6](https://indike.org/pramana/in.bauddha.taisho.2150.1.6) · Pramāṇa